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Thera 1.77: Hattharoha-Putta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(77):Hattharoha-Putta (Elephant-rider's Son) Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses = 77. Hatthāroha-Putta (Elephant-rider's Son.)= Reborn in this Buddha-age at Sāvatthi, in the family of an elephant-driver, as he grew up, he became proficient in managing elephants. One day, as he was training an elephant by the river, he was impelled by maturing conditions to think: 'What is all this elephant-taming to me? Better is it to tame one's self.' So he went to the Exalted One(Buddha), heard the Path(Dhamma), believed, entered the Monk’s order, and exercised himself in insight on a basis of ethical meditation. And as a skilful elephant-trainer restrains savage ways by his hook, so he by meditation allowed not his thoughts to wander away from his exercise, saying this verse: ---- 77 Idaɱ 12 pure cittamacāri cārikaɱ|| Yenicchakaɱ yatthakāmaɱ yathāsukhaɱ|| Tadajjahaɱ niggahessāmi yoniso|| Hatthippabhannaɱ viya aŋkusaggaho' ti.|| || ---- 77 Once roamed this heart a field, a wanderer Wherever will, or whim, or pleasure led. To-day that heart I'll hold in thorough check, As trainer's hook the savage elephant.1 ---- And so acting, his insight expanded, and he realized arahantship(enlightenment). ---- 1 This goes to form one verse in the interesting poem ascribed to Tālapuṭa (CCLXII, 1130). 'Trainer's hook,' more accurately 'grasper of the hook.' ---- =1.8-777 Commentary on the stanza of Hatthārohaputtatthera= The stanza starting with Idaṃ pure cittamacāri cānikaṃ constitutes that of the venerable Thera Hatthārohaputta. What is the origin? It is said that he, having done devoted service, accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a fimily home, at the time of the Blessed One Vipassī. On having attained the age of intelligence, he, one day, saw the Master, surrounded by the clergy of monks, leaving His monastery, became pious-minded, made revertential offerings of flowers to Him, paid his homage with such a posture that makes the five members of his body, namely; forehead, two palms and two knees touch the earth (pañcapatiṭṭhita) circumambulated Him and took his departure. On account of that act of merit, he wandered about his rounds of repeated rebirths amongs idvine and human beings, and was reborn in the family of an elephant-rider, in Sāvatthi, when this Buddha arose. On having attained the age of intelligence, he reached proficiency in the elephant-science. One day while having an elephant trained, he went to the bank of the river and being urged by the prosperity of cause (hetusampatti), thought thus:– “What is the use to me with this taming of elephants?, better is but taming of myself,” approached the Blessed One, listened to the teaching of the truth (dhamma), aptly gained pious faith but became monk, caught hold of mental exercies (kammaṭṭhāna) in comformity with his conduct (cariyanukūla), and doing the deed of developing spiritual insight (vipassanā) he became long familiar (ciraparicaya) with the same. Holding down (nigganhanto) his mind which was running away outside from his mental exercise, similar to a clever elephant-trainer (hatthācariya) with his goad the excellent elephant riotous in rut (canḍamatta), by means of the goad-like careful mindedness (paṭisaṅkhāna aṅkusa), he uttered the stanza starting with “Idaṃ pure cittamacāri cārikaṃ. 77. There, idaṃ means: statement has been made of the mind about which is being said and which is in its state of being self-evident (attapaccakhatā). Pure means formerly, previous to the time of seizing down, keeping under (niggaha). Acāri means wandered about (vicari); because of the state of being unsteady (anavaṭṭhitatā), it thoroughly rolled round (paribbhami) in various sense-objects (ārammana) Cārikaṃ means conduct, according to desire (yathākāma). On that account, he said thus:– “Yenicchakaṃyatthākāmaṃ yathāsukhaṃ.” Taṃ means that mind. Ajja means now, at present (etarahi). Niggahessāmi means: I shall seize down, I shall make it meek (nibbisevana). Yoniso means: by means of an approach (upāya). Just as what? Hatthippabhinnaṃ viya aṅkusaggaho. This is what has been stated:– “This, namely, my mind, formerly from now, should it desire to take delight in whatever manner in such sense-objects (ārammana) as visible forms (rūpa) and so on, by way of that and that it does so according to its desire; wherever and whatever is his desire, by way of that and that wherever there is sensual pleasure; in whatever manner there is bliss of wandering about its round for a long time according to the bliss of wandering about; that mind, I shall seize down also now by means of wise mindfulness (yonisomanasikāra) similar to a clever holder of goad reckoned as na elephant trainer by means of his goad; I shall not give it the chance of transgression (vitikkamituṃ).” Speaking but in this manner, the thera increasingly developed spiritual insight (vipassanā) and visualised Arahantship. Hence, has it been said in the Apadāna:– “Gold-complexioned self-awakened Buddha, worthy of dedicated donation, surrounded by His disciples did come out of His monastery. On having seen the most excellent Buddha, the omniscient destroyer of darkness, I became pious-minded and good hearted and offered Him, reverntially, tangled (ganṭhi) flowers. With that pious mind towards such a personage as monarch of men (dvipadinda), joyfully and with joyous heart I paid my homage again to Tathāgatta. It was ninetyone aeons (kappa) ago from now that I made my munificent offering of flower; I do not remember any evil existence; this is the fruitful result of my reverential offering to Buddha. Fortyone aeons (kappa) ago from now, a very strong world-king of Khattiya clan, named Carana was endowed with seven sorts of gems. My depravity had been burnt. … Buddha’s instruction had been carried out. This, even, was the stanza which makes manifest the Thera’s Arahantship (aññā). The Commentary on the stanza of the Thera Hattārohaputta is complete. ----